Sacred Geography & Tirthas

The seven constituents (saptanga) are the king, minister, kingdom, forts, treasury, army and friends. 286 Varaha Ритапа

Varaha said: " O Earth, listen to the secret of secrets by which even those that have become animals are cleared of all their sins.

He who maintains continence on the eighth and fourteenth days of each lunar fortnight, he who, having taken the food offered by another, does not speak ill of it.

Who even from childhood is devoted to me, who is happy with whatever he gets, who honours his parents.

He who does not live in strain, who is virtuous and discreet, liberal in gifts, enjoys life, restrained but independent in all actions.

Who, even in his youth, does not do anything prohibited, who is kind towards all beings, and is full of energy.

Who is of desireless mind and never covets another's wealth, such a person reaches my world.

O lovely damsel, this is a secret which is not easily comprehended even by gods. Listen to what I say further.

He who is sympathetic and does not harm any being and he who gives up life at Kokamukha, becomes dear to me and he does not swerve even in mind".

Hearing these words of Visnu, the saintly Earth asked the Lord who was in the form of a boar. Earth said:

"O Madhava, I am your disciple, servant and devotee. I deserve to be told the great secret.

Again, leaving out Dviranda, Mandalesvara and Kedara, why do you praise Koka.?

So too while there are Devadaruvana, Jalcsvara and Durga, why do you praise Koka?

Similarly, when there are Gokarna, Jalmcsvara and Ekaliiiga, why do you praise Koka?"

Thus asked in great reverence, the Lord m the form of the boar replied: Varaha said:

What you say is true. I shall, therefore, tell you about the special nature of Kokamukha.

All the places mentioned by you pertain to Rudra and they are resorted to by the Pasupatas. But Koka pertains to the Bhagavatas.

I shall tell you what happened in this Kokamukha of mine.

A hungry hunter was once wandering about in this Koka country.

He saw in a shallow pond a fish and caught it in his net. But the mighty fish escaped from his hand.

Immediately a vulture saw it. It swooped down, caught it and swiftly flew away.

But the vulture was unable to carry it far, and the fish fell down at Kokamukha. By the special power of that place, it became a handsome prince (in Saka kingdom).

After a long time, the wife of this hunter happened to pass by there with meat in her hand.

A female cricket, desirous of the meat, hopped on it again and again and annoyed her.

She struck it with an arrow and hurled it down on the ground.

The cricket fell before me in Koka, and she was born as a beautiful princess in Candrapura.

She duly grew up and mastered all the sixtyfour arts, but developed an aversion for men.

After a long time, however, she married a young Saka.

Having thus got each other in wedlock, they lived a happy and virtuous life.

He never parted company with her and she never parted company with him. They never wasted even a minute.

A long time they spent in mutual love. She served him with humility and regard.

He too (enjoyed himself) in the same way.

Once, in the afternoon, the Saka prince became afflicted by severe headache.

All the expert physicians tried their best with all their recipes, but the headache did not subside.

For a long time he was unable to know himself being deluded by the may a of Visnu.

The period (of their transformation into human form) was drawing to a close.

Still they were strongly attached to each other, and neither left the other even for a moment.

Then the beautiful princess asked her husband: "Are you doing well? How is it that you are having this headache?

Please tell me the truth, if you have any consideration for me.

Numerous expert physicians are treating you, but the headache st'll remains". Thus asked by his wife, he said:

"Have you forgotten that the human life we are having now is a mixture of pleasure and pain.

You should not ask this question now that we are in the ocean of samsdra". So was that young lady spoken to by her husband.

After a long time, when both were sleeping, she again asked him:

"O my lord, please give me an answer to what I asked you long ago.

Is there anything to be hidden (from me)? Otherwise why do you hide facts. You should certainly tell me if I am your beloved".

Pressed thus, the Saka prince told her out of love and regard:

"Give up this human form and remember what you were formerly. If you are interested in knowing about your previous life.

Please go to my parents and propitiate them. They are lionourable and my mother kept me in her womb.

After honouring them and getting their consent, we will go to Kokamukha and there I shall tell you the whole thing.

Although it is difficult even for gods to know about the previous life, I shall tell you about it there".

Then that beautiful damsel went to her parents-in-law and prostrated at their feet. She-then told them:

"Please listen, I have a submission to make before you. With your permission, both of us wish to go to the holy Kokamukha.

Since the purpose is serious, you should not object to this.

So far we have not asked of you anything. Therefore, it behoves you to grant the present request.

Your son is suffering from an incurable headache and at noon he becomes practically lifeless.

Because of this he has to forego all pleasures. There is no remedy for this other than going to Kokamukha.

This secret has never been told to you. I wish to go quickly to that supreme abode of Visnu. Contemplation by the husband and wife is always efficacious".

Then the great king of the Sakas, held his daughterin-law by the hand and told his son:

"Why do you think of going to Kokamukha?

You have got here elephants, horses, chariots and other vehicles and women beautiful like Apsarases. This country with all its seven constituents like treasury and fort is all for you.

So too our friends and this throne. O son, take all this. My life rests in you, so too progeny".

Hearing these words of die father, the prince held his feet and spoke in humility.

"Enough of the kingdom, treasury, vehicles and army. I wish to go to Kokamukha quickly.

Only if I survive after this terrible headache that has caught hold of me, can this kingdom, army and treasury be of any avail to me.

By going there my headache will surely disappear".

At these words of the son, the king of Sakas gave permission for him to go to Kokamukha and blessed him.

The citizens, traders, beautiful ladies and courtesans followed him to Kokamukha.

When they reached Kokamukha, the princess asked her husband:

"Be pleased to tell me now what you promised to t 11 me at Kokamukha, now that we have reached that place".

O Earth, when asked thus by the beloved, the prince laughed and embracing her said:

"Now night has fallen and let us sleep well. I shall tell you tomorrow all that is in my mind".

At daybreak both of them had their bath. They put on silk garments and bowed to Lord Visnu. He then held her by the hand.

And pointed out at the north-east part the remains of some bones and said:

"These are the bones of my former body. I was then a fish moving about in the pond in this Koka country.

I was caught in a net by a hunter, but I slipped out of his hand and fell down on the ground.

I was then caught by a vulture and torn by its nails. But when I was being carried away by it, I slipped again and fell down here.

My head hit the ground and thus developed this headache of mine. I alone know this and none else.

I have now told you what you asked. You may now go wherever you please".

Then that lady of faultless limbs and of a hue like the red lotus spoke to the husband again in a piteous tone:

" I n order to know this. I did not disclose what I was in my former birth. Now I shall tell you that, please listen..

I was a cricket flying in. the sky. Once overcome with hunger and thirst I was sitting on the branch of a tree thinking of my food.

Just then there came a hunter with a big mass of flesh of the many animals he had killed that day.

Placing the mass of flesh near his wife, he went to fetch firewood for cooking the flesh, as he was hungry.

When he kindled fire (and began cooking a part of the flesh), I swiftly flew there and began to cut the flesh (left with bis wife).

But it was too heavy for me to carry away and so I. remained there itself.

After eating the (cooked) flesh, the hunter was much pleased, but, not seeing the mass of flesh, looked for it everywhere.

Then he saw me eating the mass of flesh. At once he took his bow and discharged an arrow towards me.

The arrow hit me and hurled me down from the mass of flesh I was eating.

Then I moved about here and there practically dead.

But by the power of this holy place, I was born a princess and became your beloved with the memory of my former life.

See here the remains of the bones of my former body". She told her husband again:

" O blessed soul, you have been brought to this Kokamukha.

By the power of this place even animals get birth as human beings and in high families.

O famous prince, whatever dharma is there spoken by Visnu, I follow, because that gives us supreme joy in the world of Visnu".

At this narration, the prince was wonderstruck remembering the previous birth.

The princess, fully knowing what was to be done in that place, herself did certain rites fully devoted to her husband.

Hearing this, others also performed whatever prescribed rite that was to tiieir liking.

Then the со iple gave gifts of food and gems in great delight to deserving Brahmins.

Others who were given presents, also gave them to Brahmins because of their devotion to Visnu.

Remaining there steadfast in devotion they went to Svetadvlpa (the white island).

The prince also, following the tenets of my worship, cast off his human form and reached Svetadvlpa. All the people there realise their own selves.

They arc all clad in white, adorned with divine jewels, effulgent, tall and fine-looking.

The women also have divine jewels, are resplendent and pure, and absorbed in contemplating on me.

Thus have I toM you about the matchless Kokamukha where the fish and the cricket attained each other.

Some may perform the Candrayana ceremony, some may live on water alone. But every Brahmin shall follow the dharma laid down by Visnu.

Even those couples who have a lot of grain and gems, perform the rites laid down by me for my devotees.

So it was that the prince also went there after giving up his human form.

Even his servants who were devoted to me cast off their mortal frame and reached my world.

There all are resplendent and every one realises the self.

All the women there have the smell of the lotus, are free from maya and in the company of their beloved persons. They reach Svetadvlpa due to my blessing.

This is virtue, this is fame, this is power, this is renown. 288 Varaha 1'urana

This is the greatest of actions, the highest of penance.-*, the best of narratives and the worthiest of deeds.

I have now told you about the highest cf dharmas. Thb should not be told to a choleric, a fool or a jealous person.

Xor should it be told to a non-devotee, the unlistening or the arrogant. It should be imparted only to the calm and the initiated.

It should not be imparted to the disputing man even if he is learned.

He who remembers this at the time of death, gets removed of all sins and never takes birth again.

j have thus told you, O Earth, this great and inv gorating story. Those who go to Kokamukha attain supreme bliss as did the fish and the cricket.

All those who move about serving me, go to the Svetadvlpa after death by the power of the place, the power of their deeds and my own power.

Leaving out Gakra, Varanasi, Attahiisa, Xaimisa and Bhadrakarna, why do you praise Koka.

She disliked even a man who was highly virtuous, quite handsome and brave in war.

Suta said: On hearing about the greatness of Koka. with its emphasis on dharma, the Earth became wondcrstruck. Earth said:

"How wonderful the greatness of Koka narrated by lord Varaha, that even animals attain supreme bliss.

Requested thus by the goddess Earth, the lord laughed and began to tell her: Varaha said:

"What you ask is quite proper. I shall tell you that secret which leads to release from samsara.

When the rainy season is over and the autumn sets in with the sky clear and the moon fully bright.

With the weather neither hot nor cold, when the swans sing in delight and the smell of the lotus, lily and kalhara spreads.

There on the DvadasI day in the month of Kumuda, (Karttika) if one worships me, what merit he attains I shall tell you.

O Earth, such a person becomes my devotee and not of any other so long as these worlds last.

Performing actions relating to me on DvadasI day he shall utter the following mantra for my worship:

"You are praised by Brahma and Rudra. You are adorable and adored by the sages. DvadasI has come. Awake, arise. The clouds are gone. The moon is full. O lord of the worlds, I offer you the flowers of autumn for the sake of dharma. For worshipping you who have arisen, sacrifices are performed, the Vedas are recited by the awakened, O lord of the worlds".

Doing in this way on DvadasI day, my devotees attain supreme bliss.

Thus have I told you about the autumnal action aimed at getting release from samsara for my devotees. Thus is the action of awakening.

I shall now tell you about the actions to be performed in winter by doing which the devotees attain supreme bliss.

Although tormented by cold winds, remaining firm in devotion and with unchanging mind. 1 7-18. Worshipping me with the flowers available in winter, kneeling down on the floor and with folded hands, the following mantra is to be uttered:

" O lord of the worlds, you are winter, the snow is impenetrable and uncrossable. Lead me out of this samsara, O lord of the three worlds".

He who performs worship with this mantra in full devotion, attains supreme bliss.

O Earth, I shall tell you another thing, please listen.

The month Margasiras is very dear to me; so too the month Vaisakha. I shall tell you the result of offering flowers to me then.

He who makes offerings to me then with a steady mind, goes to Visnuloka and remains there for nine thousand nine hundred years. 290 Vardha Purana

The offering of even a single turmeric produces great effect. So one should wisely offer turmeric and flowers. I shall tell you more about the efficacy of turmeric.

Attains the merit of worshipping me for twelve years.

In Kaumuda the flower of Sala with sandal, in Margasiras the flower of lotus with sandal (are important in my worship). Thus have I told you about the result of worship with turmeric".

After hearing all this, Earth laughed and then spoke to him in all humility.

" O lord, there are twelve months (consisting of) three hundred and sixty days. Of these why two (months) alone are particularly praised by you, and even there why Dvadasi alone?"

Asked thus by the Earth, he laughed and told her words of dharma.

" O goddess, I shall tell you why these two are particularly dear to me.

(Worship of Dvadasi day) is more important than all sacrifices. By this one attains the same result as by giving gifts of land to a thousand Brahmins.

I wake up in the month of Kaumuda and remain alert in Vaisakha.

O Earth, these remove all ailments and, therefore, with steady mind in Kaumuda and Vaisakha, one should take turmeric in the hand and utter the mantra:

I shall now tell you about the qualities and results of offering flowers. After turmeric, one should take flowers in the hand and say 'Om, bow to Vasudeva' and then utter the following mantra:

" O lord, command me. Make my mind favourable to worship you with these flowers. Accept them with sandalpaste. I bow to you".

He who worships me offering me these, never again takes birth, is never fatigued and never feels hungry.

He remains in my world for a thousand divine years.

Such is the effect of each flower offered. Such is the greatness that arises from flowers and sandal about which you asked.

41—124.1-11 291

Now, O lord, by your grace I wish to know what I have already asked you, namely, by what dharma, penance or action can people see your benign face?"

During the three months Kaumuda, Margaslrsa and Vaisakha, he who offers me with constant mind the vanamala of beautiful flowers and sweet sandal on the Dvadasi days.

" O lord, command me. Vaisakha and Karttika are eternally great. Accept this turmeric and increase all dharma. Bow to Narayana", and then make the offering.

Varaha said: On the DvadasI day in the bright half of the month of Phalguna, the devotee should collect the fragrant flowers blooming 'in. spring.

Flowers that are white or pale yellow and auspicious and offer them in the prescribed manner with a pleasant mind.

This ritual relating to the great God is to be done by One who knows the rules and rituals and is clean.

This is to be done according to rules and uttering the prescribed mantra and with pure mind.

First should be uttered 'Om, I bow to Narayana' and then the mantra: " I bow to you, the lord of Devas, holding the conch, disc and mace; I bow to you, the lord of the worlds; I bow to you, the great hero.

Splendid is the spring season with the trees full of fragrant and honeyed flowers".

He, who worships in this manner in the month of Phalguna, goes to my world and is never born again.

I shall now tell you the result of worship on the DvadasI day of the bright half of the month of Vaisakha which you asked about.

When the Salas and other trees are in full bloom, the devotee should collect the flowers of the Sala for my worship.

Performing the rituals and honouring other devotees, he should lay them before me.

O Earth, the sages praise with Vedic mantras. Gandharvas and Apsarases sing and play instruments and dance. 292 Varaha Риги;,,,

The entire celestial world praises this most ancient anu best Man. The Siddhas, Vidyadharas, Yaksas, Pisacas, Ura<ra> (snakes) and Raksasas praise the god of all beings and the lord of all worlds.

The Adityas, Vasus, Rudras, Asvins and Maruts pra; s<the god of gods who alone remains when everything else ui-appears.

Then Vayu, Visvedevas and Asvins praise lord Kesava who remains from the most early tim. es.

Then Brahma, Soma, Indra and Agni come together and praise the lord of all worlds.

Hearing the reverberating sound of the praise by Devas, lord Narayana told Earth:

"Do you hear this sound mixed with the recitation of the Vedas? Do you hear the sound of Devas?"

The lotus-eyed Earth endowed with all forms and qualities replied to the lord in the form of the boar:

" O lord, Devas desire that this boar form of yours be there for ever and they are all engaged towards that end".

Then lord Narayana told Earth: " I know that they have come here seeking this.

I have held you, with ease at the tip of one of my tusks, O Earth, for a thousand divine years.

And you are quite safe. To see this have come here the celestials, Adityas, Vasus, Rudras, Skanda, Indra and Brahma".

Hearing these words of Visnu, Earth fell down at his feet with hands folded over the head.

She then requested the great lord in the form of the boar: " I who sank deep in the netherworld was raised by you.

I seek refuge in you as your devotee. You are my lord and saviour. What is Karma? By what karma can life's aim be achieved?

How can you be propitiated? By what action can you be worshipped? I wish to do that which will be conducive to my happiness.

Being engaged m your service, I never feei fatigue or strain, nor do old age and birth and death affect me.

Where do the gods, demons and people, as also Rudra, Indra and Brahma remain in pleasure?

What actions do those perform that realise you, O Madhava? What food do thev take and "what practices do they follow?

What should be tilt- action-: of the Brahmins, what should be the actions of the Ksatnvas? W hat actions should the Vuiivas do and what the Sudras?

By whom is yoga attained, by whom penance? What result does he attain who is devoted to you?

What should be the nature of living of your devotees? What food shall they take and what drink? What is the nature of their actions?

Which directions do they take э How can they attain cessation from birth, particularly in a despicable family?

By what action can they avoid being born as animals? Tell me all this by which they attain happiness'.'

By what action can they avoid old age ana rebirth, O Acyuta? By the power of which action can they get relief from samsara?"

Thus requested by Earth, the lord rcp: i: d,

"Know how my devotees are led to the path of liberation and what mantras please me.

The mantra: " O Madhava, you are indeed the month Madhava which is the chief of all months. May you be seen in the spring season when approached with sandal-paste. Lord Narayana who is the greatest hero in all the seven worlds and ever present in sacrifices is invoked".

In summer also worship should be done as I have directed, and the following mantra, which is for the good of all devotees, should be uttered:

" I n summer occurs the most important of months. May you be seen, O lord, in summer so tha' all my sufferings may cease".

O lovely damsel, my worship is to be performed in this way in summer so that there may not be any more births or deaths (for the devotee).

As long as there are flowering trees and sweet smelii objects like sandal, so long 1 may be worshipped ir this manner

In the rainy season also my worship mav be prrforme ' By this the intellect becomes pure and the sou; never becom-. subject to sarhsara.

I shall tell you another thing conducive to release fro sarhsara.

After consecrating me, I should be ritualisticaliy "-oshipped using the buds of Kadamba tree and the flowers <. • Sarala and Arjuna. The mantra Narno Karayanaya (Bow с Narayana) should be uttered and then:

"The blessed people who contemplate on you and worship you find you of the hue of the cloud. May you enter into sleep, O lord of the worlds, during this rainy season seeing the colour of the cloud".

He who performed my worship on DvadasI day in the month of Asadha, never falls into sarhsara at any time.

I have thus told you about the worship in the different seasons, by which the devotees cross sarhsara.

This secret is not known even to the gods, other than lord Narayana in this form of the boar.

This should not be communicated to the uninitiated, the uneducated or the envious, nor to an undeserving disciple or one who finds fault with scripture.

This should not be read to those who slaughter cows or those who are wicked, as it will result in rapid loss of wealth anc virtue.

It should be read only to devotees and those who arc wedded to dharma.

I have thus told you what you desned to know m fulL what else do you ask me?

29-43 29i

Narada, Parvata, Asita, Devala, Pulastya, Puiaha. Bhrgu, Angiras and many other sages like Mitravasu and Paravasu, praise the lord of all beings and the greatest of yogins.

Suta said: After listening to the actions to be performed in the six seasons, Earth again asked Lord Narayana.

"You have explained the auspicious and sacred actions to be performed, that indeed gladden your mind.

Knowing these from you, O Madhava, I have become free from stain like the moon in autumn.

I am now eager to know another secret which you may be pleased to enlighten me about, namely.

What is it that you speak of as my maya (illusory power); what is its nature, O Visnu.

I wish to know this great secret, namely the meaning of Maya"

Visnu, who is the very repository of maya, laughed a little at this, and then told Earth:

"You ask this quite earnestly, but why do you ask this since you see it yourself?

But know this that even Rudra, Indra and Brahma have not known me fully even now; then how can you, O Earth, know my Maya?

Where the clouds shower rain, there water accumulates, but there are also places without any water. This is due to my maya.

The moon wanes in one fortnight and waxes in the next, and does not appear at all on new moon day. This is really due to my mayct.

In winter/the water in the well is warm, but in summer it is cool. This really is due to my maya.

The sun sets in the west and rises in the east the next morning. This is due to my maya.

The generative fluid is in the female and the semen is in the male. In the womb they combine to form a being. This is due to my maya.

The soul entering the embryo knows pleasure and pain, but when once born, it forgets the whole thing. This is due to my maya.

The soul depends upon its own actions, but is quit'unaware of it and is free from desire. But by its actions it is led elsewhere. This is due to mv maya.

Living being- are born (in the human and aniina'i world) by the combination of semen of the male and the generative fluid of the female.

The fingers, feet, hands, head, waist, hip. belly, teeth. lips, nose, ears, eyes, cheeks, forehead and tongue, all these an produced in association with my maya.

By the same maya do they deteriorate 'like fire transforming the food eaten and the liquids drunk.

Sound, touch, colour, taste and smell all act in a living being due to food. All this is by my maya.

The cause of the effects on stationary and mobile objects in each season is not known because of my maya, O fair damsel.

The celestial waters as well as terrestrial waters by which the rivers are flooded are all due to my maya,

During the rain)- season, all ponds and lakes arc full of water, but in summer season, they all dry up. This is due to the power of my maya.

The river arising from the peak of Himavan with the name Mandakim and flowing in earth with the name Ganga is because of my maya.

The clouds drawing water from the saline ocean and showering it on. the land as sweet water is due to my maya.

Beings afflicted by disease take in medicine. The efficacy of such medicines is due to my maya.

That in spite of medicine, a being sometimes dies is because of the fact I take it away making the medicine ineffective.

First the embryo is formed, then the child is bom, afterwards he becomes a youth and finally becomes old. In due course the senses are lost. All this is due to my maya.

The seed sown in the field sprouts and then gets foliage, by my maya.

From a single (aggregate) seed grow numerous plants and they all become perennial because of my maya.

People say that Garuda is the vehicle of Lord Visnu. Really I become Garuda and bear myself.

Different gods are made to be pleased by the offerings in sacrifices. Really it is I that please them by my maya.

All people believe that the gods always eat the sacrificial offerings. Really the sacrifices propitiating the gods are due to my maya.

All people consider Brhaspati as the sacrificer. Actually it is I that do the sacrifice by my maya Angirasi.

All people believe that Varuna protects the sea. It is I that protect the sea by my maya Varuni.

All people take it that Kubera is the lord of wealth. It is I that protect that wealth by my Kuberamayd.

All people think that Vrtra was killed by Indra. Vrtra was really killed by me by Aindri maya.

All people believe that the sun remains constant by itself. But the fact is that by producing Meru by my maya, I hold the sun.

All people ask '"Where is water deposited?" Even the gods do not know where amrta rci iains. By my maya the medicine remains (in the herbs) in the forest.

All people think that it is the king who protects his subjects. It is I that really rule the earth by producing Rdjamdyd.

Twelve suns appear at the time of deluge. I enter them, O Earth, and create maya in the world.

O Earth, it is by (the heat of) rays of the sun that all cooking is made possible. But it is really my Amsumayl maya in the form of these rays.

The Samvarta clouds (at the time of deluge) pour down water in torrents. It is really I that fill the world with water by my mdyd sdmvartiki.

O Earth, that I repose over the serpent Sesa is because of my Anantamaya.

What I do by Varahamdyd you already know.

Do you not know that the Devas are all enveloped by my Vaisnavi maya?

O beautiful damsel, I have raised you up from the big ocean and held you (in my tusk) seventeen times by my maya. 298 Varaha Ригйпа

That I remain in this water is also due to my may a.

I create Brahma and Rudra and hold them. But due to the power of my may a they do not know it.

The group of Pitrs resplendent like the sun, I hold by my Pitrmayi maya. ultimately, but apparently by you.

I shall now tell you how by the power oimayd a sage was made to enter the womb of a woman".

Extremely eager to hear this, Earth said with folded hands.

"What was the difficult task done by that sage that gave him womanhood and was made to enter a woman's womb?

I am very much curious to know this. What was the sinful action of the great Brahmin that brought him womanhood?"

Hearing the words of Earth, Lord Visnu was very much pleased and spoke to her in sweet words.

" O lovely goddess, listen to this. By my exciting may a Rohini, Somasarma was tormented.

He had numerous lives exalted, ordinary and despicable, but became a Brahmana again because of my mdya.

That he was led to the womb of a woman was not because of any prohibited action or offending deed of his.

He was always worshipping me and performing deeds that would please me. He was always meditating on my attractive form.

After a long time, I was very much pleased with his penance, devotion and unchanging mind.

I then appeared before him and asked him f o seek a boon.

I said: " O Brahmin, ask of me anything you have in mind, gems, gold, cows or even a kingdom free from trouble.

If you desire heaven where you get all pleasures, beautiful women and gems and gold in abundance,

And where there are celestial Apsarases, I shall give you".

Hearing my words, the Brahmin prostrated before me and said:

"If you will not feel angry, I shall tell you what boon I desire now that you have offered me many things to choose from.

I don't desire gold, cows, women or kingdom: nor do I desire Apsarases or abundant wealth.

I do not wish even one among the thousand heavens. I wish to know only about your Maya by which you play".

Hearing his words, I spoke to him: 'O virtuous Brahmin, what have you to do with Maya? Why do you ask about this irrelevant thing?

Deluded by Visnumaya, even the gods do not know about it".

Hearing my words, the great Brahmin spoke being induced by maya:

"If you arc pleased with me, O great god, by my actions or penance, give me the boon I have asked".

Then I asked that ascetic Brahmin to go to the place called Kubjamraka on the bank of the river Ganga and take bath there in order to know Maya. He then circumambulated me and went there.

O goddess, at Kubjamraka he carefully placed on the bank his staff, vessel and bundle of cloth.

Then performing the prescribed rites for the bath, he got down on the river.

As soon as his whole body was immersed in water, he found himself in the womb of a woman in a hunter's hut.

Troubled by being deposited there, he thought: "what a pity! what bad deed did I do that I am now in the hell of the womb of the wife of a hunter?

Fie on my penance, fie on my righteous deeds, fie on the effects of these, fie on my life, that now I am placed in the womb of this wife of the hunter full of filth.

With three hundred bones, nine openings, full of urine and faecal matter and flesh and blood.

Foul smelling, unbearable, full of air, phlegm and bile, with numerous diseases.

Or why say all this? I am undergoing a lot of suffering.

Where is Visnu? Where am I? Where is Ganga? Having been placed in this womb, I have to face all the consequences".

While he was thinking like this, he was cast out of the womb, and falling on the earth, he lost all his reminiscence. 300 Varaha Pur ana

The Brahmin was born as a girl in the hunter's house which, however, was affluent.

Being deluded by the maya of Visnu, the girl did not remember anything (about her previous life:.

In due time she was well married and she begot son< and daughters.

She ate permitted as well as prohibited food and drank permitted as well as prohibited drink. She also killed several creatures.

Deluded by may a she could not discriminate between good and bad actions or good and bad utterances; so too between permitted and forbidden contacts.

After fifty years, I decided to call back that Brahmin (now living as the hunter's wife).

In order to wash dirty cloth, she went to the Ganges with a pot and, placing the cloth and the pot on the bank, plunged into the water.

When she dipped herself into the river being oppressed by heat and sweat, she was rctransformed into the ascetic Brahmin holding the staff and vessel.

He found himself holding the staff and the vessel. He could sec the bundle of cloth he had placed formerly on the bank.

When knowledge dawned upon him as before, he was able to know the power of the may a of Visnu.

He took his original clothes from there and began, as before, his yogi с practice sitting on the sands of Ganges.

Then he understood himself and also what happened. He cursed himself for having done heinous things.

He felt sorry for the loss of his acara in the despicable life he was subjected to.

(He repented:) " I was born in the family of a hunter. I ate forbidden food. I killed many creatures, terrestrial, celestial and aquatic.

I drank forbidden drinks and traded on prohibited things. The prohibitions relating to contacts and utterances were not observed by me.

Doubtless I ate in the home discarded food. I gave birth to sons and daughters begot in me by the hunter.

What a crime have I done? But who thinks of this

In the meantime the hunter became angry and camto that Mayatlrtha in the Ganges together with his children.

He searched there for his devoted and beautiful wife and asked every ascetic he saw there about her.

(He wailed:) " O my dear, where have you gone leaving me and the children at home? The little girl cries for breast-milk".

(He asked the sages:) "Did you find my wife who came to the bank of the Ganges with a pot in hand to fetch water"?

People flocked there and they saw the ascetic with the pot near him.

Seeing the cloth and the pot and not the wife, the hunter was grief-stricken and he lamented a lot.

"The cloth and pot are left on the bank of the river, but my wife who took them here is not to be seen.

Can it be that some crocodile snatched her away for delicious food.

I never spoke to her anything harsh even in dream.

Perhaps she is devoured by some spirit, goblin or demon. Or some (sudden) disease caught hold of her when she entered the river (and she became senseless and was carried away by the stream).

What bad thing did I do in my former life that my wife met with her end. this way?

O my dear wife who used to follow my mind always, look at these pitiable children moving about in fear here and there.

Look at me, my dear, and the three little sons and the four daughters.

The boys cry to see you. The daughters seek your help. How cursed am I!

You certainly know that l a m hungry and thirsty. Please be kind to assuage my grief".

To the hunter who was wailing like this and was restlessly moving about, the Brahmin said without going near him.

"After being with you and giving you pleasure, she has departed never to return. 302 Varaha Purdna

Go away without uselessly lamenting any more. Bring up these children with the necessary food. They should never be given u p ".

Hearing these words of the ascetic, the grief-stricken hunter said in soft tone:

" O great sage, the upholder of dharma, I am really consoled by your sweet words".

"Please don't cry. I shall tell you the truth. It was I that was your wife. When I came to the bank of this Ganges, I was transformed like this."

103-119 30! that I have been brought to this state of being the wife of y. hunter?"

174-1И9 105 17-". My devotees are really my own manifestations. Those who honour such Brahmins really honour me. I am known bv them.

139-15с 303 something else" ". But I insisted on the maya being shown to m:-. ] З ц. Then he said that I will know what maya is and aske•;[ me to take bat}., in. the Ganges at the place called KubjamraV-y

Hearing the words of the ascetic, the hunter felt much consoled and spoke to him again.

" O Brahmin, what do you say? This is mystifying. How can a woman be transformed into a man?"

The Brahmin felt very sad at this and told that fishhunter softly.

"Go to your house with these children and give them the attention they deserve".

In spite of the persuation of the Brahmin, the hunter was at a loss to know, and so asked him again.

"What wrong had you done in the past that you became a woman, as you say, and how did it happen?

And having become a woman, by whatever fault, how did you become a man again? Please tell me''.

At this the ascetic replied to that fish-hunter in the Mayatlrtha in Ganges.

" O hunter, hear my story. Really I did not do anywhere anything which I should not have done.

I was taking food only once a day and that too was never of any prohibited article. Janardana (Visnu) the lord of the worlds, was worshipped by me by various rites with a view to seeing Him.

After a long time, Janardana appeared before me and asked me to seek a boon.

I did not, however, desire any boon and requested that I may be shown his Maya.

The lord told me: "Enough of may а, O Brahmin fAsk

Anxious to know about maya, I immediately went theve, and placing. my staff, vessel and cloth on the bank, dipped mvse'f in the river alter performing the due rites.

I am unable to know what happened then. But i v; as born as a hunter's daughter and became your wife,

For some reason I entered the Ganges again and I become the old ascetic again,

See here my old vessel, staff and cloth. Though this is after fifty years, the river Ganges has kept them ail intact".

As he said this, the hunter disappeared and none of his children could be seen there.

O Earth, the Brahmin then performed penance with upward breath and arms held upwards and living on air alone.

In the afternoon he offered water ritualistically.

Sitting in the Virasana pose, he worshipped me with the prescribed flowers.

The Brahmins going for bath in the Ganges asked "aim,

" I n the forenoon you placed your bundle, cloth and vessel here, and went to the fishermen (hunters). Did you forget this that you did not return soon?"

Hearing these words of the Brahmins, the ascetic simply remained quiet, contemplating on the self.

Then, O goddess, the Brahmin thought: "Now fifty years are over and it is Amavasya today.

Then, why do these Brahmins say that I left these things here just this torenoon?"

just then I appeared before him and asked him,

"Why are you stupefied? What have you seen? Finding you perplexed. 1 came here".

Аькеа thus by me, he prostrated before me and told me with great distress, frequently heaving,

" O preceptor ol the whole world, these Brahmins tell me that I left this staff, this vessel and this cloth here in the forenoon and I returned in the afternoon and whether I forgot them. 156 (a) Actualiv I was born as daughter to a hunter, was married to another hunter and remained in that state for fifty years.

I bore three sons and three daughter* h\ him proba. j. v as a result of my misdeed HI earlier lives. 158-59, Once I happened to go to the Ganges for bath an,; when I dipped myself in it, leaving my cloth bundle- on the bank I became converted into the Brahmin again.

What fault d d I commit when I was worshipping •-,,,, or performing pe: u>: ic.'.'

Did I eat aay prohibited food or commit any error... worship to you?

Please tell me the truth, as to why I had this he-Г. Please know that I am extremely tormented by these thought^.

I was eager to know about may a and so I asked vo. i about it. I do not remember to have committed any sin to Ь put to hell like this".

Noting his pitiable lament, I told the distressed Brahmin:

" O Brahmin, don't be sorry. There is no fault in \ч>\ nor have you committed any error in worship by which you were afflicted and made to have a ninferior birth.

I asked you formerly to seek a boon, but you chose u have knowledge of may a.

I offered you heavenly pleasures or worldly pleasures if such was your desire. But you wanted to get the knowledge of may a.

You have, therefore, seen Vaisnavi maya according to your desire. There is no day, no afternoon nor the life of yours in the hunter's house for fifty years.

I shall tell you another thing about the Vaisnavi may a which you desired to know. 1 70. You did neither good nor bad. Everything is due to may a which stupefies all.

You have not done any bad action or swerved from the proper path. Nor have you committed anything wrong in worship or in penance.

The suffering you were subjected to was the result oi your actions in previous birth. I shall tell you about it.

This predicament of yours was the result of the sin incurred by your failing to revere the Brahmins who were devoted to me.

People should know that my devotees deserve to be worshipped by those desiring to attain me.

Particular!}" in Kali age, I am manifest in Brahmins. Therefore, those win.) honour Brahmins do really honour me.

He who is irreproachable and desires to attain me, let him turn his attention towards my devotees.

O Brahmin, you hare now accomplished your desire. When YOU г'.к1, уол will surely reach my place, Svetadvipa".

So saying, the lord disappeared. The Brahmin too cast olThis mortal coil at Mayatlrtha and reached Svetadvipa.

By the power of may a he attained bow, arrow, quiver and sword and supreme valour and remains always seeing me.

O Earth, why do you ask about may a? You cannot know may a. My may a is incomprehensible even to gods and Raksasas,

I have now told you about tiiis mighty may a. This is called 'Mayacakra' and it brings about good.

This is the greatest of all narratives, the highest of penance, the best of merits and the most important of all paths.

This should be narrated to devotees and not to nondevotees. This should not be recited in the midst of the bad or those who find fault with scripture.

The Brahmin should recite it before devotees, and not before those who dishonour scripture.

O Earth, he who recites it with due adoration, attains result equivalent to reciting it a dozen times in my presence.

And at the end of his full life, becomes my perpetual devotee and never takes birth in any inferior family.

He, who listens to this great story also, is never born dull and never takes birth in any inferior family.

I have thus told you what you desired to know. What else do vou wish to ask? 306 Varaha Puranc

When the hunter spoke thus, the ascetic spoke again feeling great pity for him.

All people take it that water (in the ocean) is consumed (by the submarine fire). Really it is I that sit at the mouth of Badava (the submarine fire) and consume the water. And by producing wind by >ny maya, the water is lodged in the clouds.

Hearing about the power of Maya from the lord, Eari: asked Varaha again: Earth said:

This tirtha was probably named Varunatlrtha.

What you have to say about Kubjamraka is endic-,.. know. But I am not able to grasp well even what you have sai;

You may, therefore, tell me about the sacrcdness ar glory of Kubjamraka, Varaha said:

I shall tell you all this which is conducive to the welfa»"" of the world at large, the glory of Kubjamraka and holy spot.; there,

Hear this in full, O goddess, how this Kubjamraka came into being and about the holy places there, and also what accrues to a person who bathes or dies there.

O Earth, in the seventeenth aeon when the whole earth was one mass.

And after killing the demons Madhu and Kaitabha according to the desire of Brahma and collecting all the waters together for my repose.

I was not able to see sage Raibhya who was deep in my devotion, scrupulously performing all the prescribed action;.

Very intelligent, virtuous, pure, clever, who had controlled all his senses, who performed penance with upraised hands for one thousand years.

Another thousand years by living on water alone and then for five hundred years on moss.

I was very much pleased by the supreme devotion oi Raibhya and I was well worshipped by him.

Then I saw that great sage performing penance ai i; i-: foot ol a mango tree on the bank of the Ganges.

This was pointed out to me by some one, but \vh-::: i came near that mango tree, he became a dwarf.

This place thus came to be called 'Kubjamraka' 'the place of the mango with the dwarf). People who die there go t< ray world.

I shall tell you another thing, O Earth, namely what that sage said.

When I saw him as a dwarf, he crawled towards me with his knees and began to speak.

Seeing him bow to me, I was much pleased and I offered him a boon.

Hearing my words, that virtuous sage spoke sweet words.

>. It is really a secret and if you wish to know it. come along with me to the place called Kubjamra.

"If you, O lord Janardana, are so pleased, may you remain in this place for ever.

I pray you to be here as long as the world lasts.

This is the one boon which I have in mind. May you grant this if you are pleased.

May I have devotion for you always. I do not wish to have devotion for any one else".

Hearing these words of sage Raibhya, I said "Let it be as you desire".

Then, O Earth, the Brahmin said after contemplating for a while:

" O protector of the worlds, I wish to know from you about the greatness of this great tirtha.

As well as of the other tirthas in this place."

(I said then:) " O Brahmin, I shall tell you what you wish to know.

In this holy and pleasant Kubjamraka there is a tirtha with the shape of a lily, by the mere bath in which people attain heaven.

In the months Kaumuda, Margaslrsa and Vaisakha, after austerities.

One who ends one's life here attains heaven, be the person a man, woman or eunuch.

I shall tell you about another, O Earth. Please listen. That is the tirtha known as Manasa.

By bathing in this, one goes to the divine garden Nandana and enjoys there with Apsarases for a thousand divine years.

At the end of this period of thousand years', he is born in a big family with abundant wealth and virtues.

If he dies there on the DvadasI day in Kaumuda, he attains great merit and reaches my world.

I shall tell you about another. Please listen, O Earth. It is known as Mayatlrtha by which people understand maya.

By bathing there, one attains great fame and remains my devotee for ten thousand years.

Gets abundant wealth and reaches the abode of Kubera. He gets the capacity to go wherever he likes for a thousand years.

If one dies in the Mayatirtha, he becomes a mayayogm and reaches my world.

I shall now tell you, O Earth, about Sarvatlrtha which has the efficacy of all tirthas.

By bathing there on the DvadasI day of Vaisakha month, one enjoys heaven for fifteen thousand years.

If one gives up life there giving up all attachment, one attains my world.

O fair goddess, I shall tell you now about the little known tirtha called Purnasukha.

While the whole of the river Ganges is cool, in Purnamukha it is warm.

By bathing in this, one goes to the world of Soma and remains there for fifteen thousand years.

Then he is dropped from heaven and takes birth as a Brahmin, pure, clever and a devotee of mine endowed with all good qualities.

If he dies there on DvadasI day in the bright half of the month Margaslrsa, he goes to my world.

And finds me there in my effulgent form with four hands. He will have no more births or deaths.

O Earth, listen to my account of another tirtha with full concentration.1

If a person with unflinching devotion for me bathes in this tirtha at any time, he goes to heaven and remains there for ten thousand years.

At the termination of his period in heaven, he is born again as a virtuous and wealthy devotee.

After severe austerities, if one gives up life here on DvadasI day in the bright half of the month Vaisakha.

One will have no more birth or death, nor langour or fear, and becoming free from all attachments, goes to my world.

I shall now tell you, O Earth, about the tirtha called Karavlra which brings about happiness to all.

I shall tell you about its characteristics by which it may be known.

If the man with knowledge and devoted to me, on the DvadasI day in the month of Magha, when the Karavlra plant (oleander,! is lull of flowers.

Takes bath in it in midday after the prescribed rituals, gets the power to move and live anywhere travelling in a divine car with a thousand women dancing in attendance.

If one dies there on the DvadasI day in the month of Magha, he sees me. Brahma and Siva.

O Earth, I shall tell you about another tirtha which I formerly told to that Brahmin.

That is called Pundarlka, and this is particularly dear to me in Kubjamraka.

I shall tell you about its characteristics by which it may be 'identified.

At noon on DvadasI day there moves in it a tortoise as big as a chariot's wheel. Listen to what I have to say about it.

Bathing there confers the same merit as performing the Pundarlka sacrifice. There need be no doubt in this.

If one happens to die there, he regains consciousness, becomes famous.

And after enjoying the merit of performing ten Pundarlka sacrifices, becomes highly purified and ascetic.

Gains great attainments and gets a permanent place in my world.

I shall tell you about another. Please listen. That is the Agnitlrtha in Kubjamraka, proclaimed as efficacious for the sinless on DvadasI day.

I shall tell you the characteristics by which this tirtha of mine can be identified.

So you listen with attention. None other than the pure Bhagavatas who master my Samhitas know the Sastra relating to me.

I ask you again to listen, for I am going to tell you about the result accruing by bathing or dying there. 310 Varaha Puratia

The man who bathes in Agnitlrtha in Kubjamrka which is a Vaisnava tirtha of great efficacy.

Attains the merit equivalent to that of seven Agnimedh. i sacrifices.

I shall tell you about the characteristics of this tirtha which it can be known (as I already promised).

During the hot season it is cool, and during the coui season it is warm. Such is this Agneyatlrtha, O Earth, and through this people are able to cross the ocean of the woes of worldly life.

I shall now tell you about another tirtha in Kubjamraka, called Vayavyatlrtha which arose from dharma.

He who bathes there after performing the daily ablutions, attains the merit of Vajapeya sacrifice.

If anyone dies in this Vayutlrtha after performing worship for fifteen days, he will not have birth or death again in this world.

He becomes four-armed and remains in my world.

I shall tell you about its further characteristics to facilitate its identification.

The leaves of the Asvattha (Pipal) tree always flutter there during all the twentyfour DvadasI days in the year.

I shall now tell you about another tirtha in Kubjamraka, known as Sakratlrtha which helps us to cross the ocean oisarhsara.

In that Sakratirtha, O Earth, Sakra (i. e., Indra) always resides with Vajrayudha in his hand.

He who dies in this highly holy Sakratlrtha after fasting for ten days, reaches my world.

I shall tell you its characteristics for the sake of identification. Please listen attentively.

Five trees stand on its southern side and that is its identification mark.

I shall now tell you about another tirtha in Kubjamraka where Varuna performed penance for twelve thousand years.1

What merit accrues to a person bathing there, I shall tell you.

Also for the person who dies there. The former goes to the world of Varuna and remaining there for eight thousand years acquires the power to go anywhere he likes.

He who dies there after giving up all attachment and fasting for twenty years, reaches my world.

Listen to what I say about its characteristics.

There is a uniform waterfall in it which neither increases in the rainy season nor decreases in the summer season.

(I shall now tell you about) the tirtha called Saptasamudraka in Kubjamra. He who offers ablutions there gains the merit of three Asvamedha sacrifices.

He soon reaches heaven and after living there for fifteen years, is born again as a noble Brahmin.

He becomes an expert in Vedas and Vedaiigas and performs Soma sacrifice.

He who gives up life there, after acquiring full detachment and control of senses and fasting for seven days, reaches my world.

O fair damsel, listen to my account of its characteristics namely what strange thing occurs in it on the DvadasI day in the month of Vaisakha.

Mixed with the placid water of Ganges, in this tirtha the water turns milky in colour.

Soon the colour changes into yellow and then red. Then it becomes emerald-coloured and finally gets the colour of pearl. This tirtha is to be identified by this.

Now I shall tell you about another tirtha in Kubjamraka named Manasaras which is dear to all devotees.

He who bathes there goes to Manasasaras and sees there Devas and Rudra, Indra and Maruts.